L?intention de cet article est de présenter la critique et le remaniement de l?intentionnalité qu?implique l?élaboration d?une phénoménologie asub­jective chez Jan Pato?ka. À cette fin, nous exposerons d?abord les raisons qui amènent Pato?ka à prendre ses distances par rapport au subjectivisme de la phénoménologie husserlienne, et les conséquences de ce dépassement de l?horizon transcendantal de la subjectivité. Et dans un deuxième temps nous tâcherons de suivre les implications de cette destitution du subjectivisme relativement au statut et au sens de l?intentionnalité. (...) La nécessité d?élaborer une phénoménologie asubjective et de propo­ser par là une alternative au subjectivisme et à l?idéalisme implicite de la phénoménologie husserlienne découle chez Pato?ka d?une volonté de rendre compte plus authentiquement, c'est-à-dire plus phénoménologi­quement, de la structure et de la modalité de l?apparaître. En effet, c?est en s?interrogeant sur le comment de l?apparaître que Pato?ka est conduit à affirmer que celui-ci ne peut pas être expliqué à partir d?un sujet qui, avant tout, est lui-même quelque chose d?apparaissant. S?il apparaît à son tour, c?est qu?il est soumis lui-même à la légalité de l?apparaître, au lieu d?en être le principe. À partir de ces considérations, il devient possible de formuler une alternative tranchée entre deux types de phénoménologie, comme le. (shrink)

L’article suit dans un premier moment les deux grands fils conducteurs du projet de phénoménologie asubjective qui se constitue à la fin des années soixante et au début des années soixante-dix comme geste critique envers la phénoménologie transcendantale husserlienne, pour ensuite tenter d’identifier les traces de ce que le projet de phénoménologie asubjective (y compris dans ses conséquences métaphysiques) doit à la pensée aristotélicienne, telle qu’elle est reprise par Jan Patočka au début des années soixante.

The paper analyses Patočka’s phenomenological treatment of the concept of space and of personal spatiality. Patočka’s solution is used to assess Heidegger’s approach to the concept of space. Patočka’s phenomenological advancements in regards to his teacher’s developments are considered first through a comparison of their respective concepts of “Earth”, and second, through an evaluation of the reasons of the impossibility of the Heideggerian attempt, in Sein und Zeit, to reduce spatiality to temporality.

This article examines how Merleau-Ponty and Patočka confront the two major difficulties of every phenomenological thinking of temporality, corresponding to the two Aristotelian aporias of time: the unity of time and the permanence of the now . Our goal is to show that only a radical account of movement and the structure of appearing, such as that provided by Patočka following his phenomenological renewal of Aristotle, can clarify the true status of the unity of time and of the temporal present, (...) without falling into an excessive subjectivising thereof or an exacerbation of the transcendent pole . As an alternative to the Merleau-Pontian chiasm, Patočka offers a rigorous thinking of the phenomenological correlation, making time appear as a sediment of movement. (shrink)

Le projet phenomenologique de Jan Pato ka peut etre lu comme une tentative de recuperer ce qui, de la Physique d'Aristote (que Heidegger appellait le livre cache de la philosophie occidentale ), a ete oublie par l'histoire de la philosophie. Notre ouvrage se concentre sur un des resultats les plus aristoteliciens de Pato ka, que l'on pourrait resumer ainsi: le mouvement est phenomenologiquement et ontologiquement premier. Mais si le mouvement est premier, cela veut dire que les extases et les determinations (...) du mouvement ne sont, elles, que secondaires, c'est a dire phenomenologiquement et ontologiquement derivees. La matiere et la forme (du monde), l'acte et le possible, le temps et l'espace, l'hypokeimenon (le corps et le sujet) sont secondaires, car sedimentes, deposes par le mouvement, et ne s'eclairent donc fondamentalement que par leur reconduction au mouvement. C'est une telle reconduction que nous avons tache d'accomplir a chaque etape de notre analyse. (shrink)

Following a brief presentation of the main results of R. Barbaras’ contemporary essay in phenomenological cosmology, L’appartenance, we propose to examine what appear be two internal tensions: a) the apparent inflation of the importance of the conceptuality of spatiality for describing the type of adjointment that unites subjective life and the life of the world, and b) the competition between two opposing ontological models of mobility in the description of subjective life (or of the living in general): a model of.

This paper aims to show that Lessing develops in his aesthetics a pre-Kantian philosophy of consciousness. The concept of virtuality that the german writer puts forward in his essay Laocoon implies an interweaving of temporal dimensions similar to the threefold temporal synthesis described by Kant in the transcendental deduction of the Critique of Pure Reason. But whereas Kant thematizes an a priori of consciousness, Lessing is in search of an a priori of plastic art. It will be seen that perfect (...) sculpture presupposes the choice of that moment in time which can open the imagination to the past and the future in a way that enriches the present by transforming it into a "pregnant moment". The final aim of the article is to trace the genesis of the concept of simultaneity of temporal dimensions presupposed by the idea of the pregnant moment, and its implications for the idea of the temporality of consciousness. (shrink)

Recent years have witnessed a search for new sources for archaeological inspiration within areas which until recently have not been imagined as a source for science. Archaeology has become more â oeanthropologizedâ, and, as such, is becoming increasingly influenced by the Zeitgeist, although some European schools are yet to recognize this. The process of scientific research that archaeologists have always considered to be an objective approach has been revealed to be the result of different subjective cognitive processes, forming part of (...) the contemporary humanistic paradigm, a fact confirmed by new tendencies in contemporary archaeology. Consequently, this book considers the question: how does the archaeologist think today? Beginning with simple analogies issued from archaeological experiments or from ethnography, the structure of the contemporary archaeological thought is increasingly complex, working today with concepts that only yesterday were a subject of study. This book considers these new types of approaches, through a series of personal narratives provided by archaeologists, describing their working methods in the process of imagining the past. (shrink)

According to the transcendental Aesthetic of the Critique of pure reason, there are two properties of time that cannot be intellectualized: passage and infinitude. This study tries to show that these essential properties of time come to light in Kant’s Critique of Judgment. The contemplation of beauty will be understood as a non-successive time and the wonder that we experience in seeing the sublime will be understood through Kant’s concept of infinite moment. These two aesthetic concepts of time will be (...) integrated into Kant’s broader view of time as developed in the first Critique. (shrink)

Current developments in fields such as quantum physics, fine arts, robotics, cognitive sciences or defense and security indicate the emergence of creative systems capable of producing new and innovative solutions through combinations of machine learning algorithms. These systems, called machine invention systems, challenge the established invention paradigm in promising the automation of – at least parts of – the innovation process. This paper’s main contribution is twofold. Based on the identified state-of-the-art examples in the above mentioned fields, key components for (...) machine invention systems and their relations are identified, creating a conceptual model as well as proposing a working definition for machine invention systems. The differences and delimitations to other concepts in the field of machine learning and artificial intelligence, such as machine discovery systems are discussed as well. Furthermore, the paper briefly addresses the social and societal implications and limitations that come with the adoption of the technology. Because of their revolutionizing potential, there are widespread implications to consider from ethical and moral implications to policymaking and societal changes, like changes in the job structure. The discussion part approaches some of these implications, as well as solutions to some of the proposed challenges. The paper concludes by discussing some of the systemic benefits that can be accessed through machine invention. (shrink)

In this paper I argue for the following two related claims. First, the science of phoronomy from Kant's Metaphysical Foundations of Natural Science is grounded in the duplication of space. Second, this duplication is made possible through the self-localization of the subject, as Kant shows in the "Gegnden-Schrift". The thesis of this paper is that the self-localization transforms space into an object that can be cinematically moved and that this action sets the ground for a science of phoronomy, which presupposes (...) the existence of at least two spaces. In the end, the other endpoint of the Kantian determination of space is discussed, namely space understood as an idea of reason. (shrink)

The contribution by De Dreu and Gross oversimplifies the complexity of the topic. I provide counterarguments that undermine the two sweeping contentions on which the article's argument depends, and I argue that asymmetric conflict is best understood at the finer-grained level of studying the sequences of strikes and counterstrikes that the rival actors have in store for one another.

Even though Pietraszewski acknowledges the tentative nature of the theory and the multiple lines of adjacent research needed to flesh it out, he insists that the finite set of primitives he identified is necessary and sufficient for defining social groups in the context of conflict. In this commentary I expose three interrelated conundrums that cast doubt on this simplistic presumption.

U ovom clanku bice izlozena polemika o kalam kosmoloskom argumentu, koja je razvijena u srednjovekovnoj islamskoj teologiji i filozofiji. Glavni momenti ove polemike bili su izlozeni stolecima pre u Filoponovoj kritici Aristotelove teze da je svet vecan i da nije moguca aktuelna beskonacnost. Filopon prihvata tezu da je aktuelna beskonacnost nemoguca, ali on misli da, upravo zbog toga, svet ne moze biti vecan. Naime, prema Filoponu, nesto ne moze da nastane ako njegovo po?stojanje zahteva prethodno postojanje beskonacnog broja drugih stvari, (...) od kojih jedna dolazi posle druge. Filopon i njegovi sledbenici u srednjevekovnoj islamskoj teologiji, zvani kalam teolozi, ponudili su argumente protiv koncepcije temporalno beskonacnog univerzuma, koji bi bio shvacen kao sukcesivni kauzalni lanac. S druge strane, srednjovekovni islamski mislioci, zvani falasifah /filozofi/ ili aristotelijanci ponudili su argumente u prilog Aristotelove koncepcije vecnosti univerzuma. Odlucujuci problem u raspravi izmedju kalam i falsafa srednjovekovnih muslimanskih mislilaca bio je problem beskonacnosti. U ovom clanku bice prikazani neki od krucijalnih momenata tih argumenata. (shrink)

For many centuries, philosophers have debated this question: “Does God exist?” Surprisingly, they have paid rather less attention to this distinct – but also very important – question: “Would God’s existence be a good thing?” The latter is an axiological question about the difference in value that God’s existence would make (or does make) in the actual world. Perhaps the most natural position to take, whether or not one believes in God, is to hold that it would be a very (...) good thing if such a being were to exist. After all, God is traditionally thought to be perfectly powerful and good, and it might seem obvious that such a being’s existence would make things better than they would otherwise be. But this judgment has been contested: some philosophers have held that God’s existence would make things worse, and that, on this basis, one can reasonably prefer God’s non-existence. We first distinguish a wide array of axiological positions concerning the value of God’s existence which might be held by theists, atheists, and agnostics alike. We next construe these positions as comparative judgments about the axiological status of various possible worlds. We then criticize an important recent attempt to show that God’s existence would make things worse, in various ways, than they would otherwise be. (shrink)

In this paper I argue that the values supported by scientists can have a role in episodes of theory choice. In the first part, I characterize the value- and the rulebased accounts of theory choice. In the second part, I analyze how the thesis of underdetermination of theory by empirical data can be used to argue for a value-based account. I discuss two versions of the underdetermination thesis, arguing that the weaker version, underdetermination by the evidence available at a particular (...) time, is sufficient for establishing the role of values in theory selection. Many authors distinguish between cognitive and non-cognitive values, considering that only the former ones have a legitimate role in theory choice. I defend this distinction, showing that it has both a normative and a descriptive dimension. I argue that cognitive values must not be seen as indicators of truth, but they can be characterized by their relation to the goal of science. In the end, I argue that, in spite of being justified and useful, the distinction between cognitive and non-cognitive values is not clear-cut. (shrink)

Father André Scrima emphasised in his works the importance of monasticism as an inward phenomenon of the church, and he even believed that the Orthodox Church can be considered a 'monastic' church, given that monasticism is itself ecclesial. Trying to explain this ecclesial function, Father Scrima developed a unique, fresh vision regarding the role that the monk had throughout history, and this article sought to summarise some of these observations as they emerged from the writings of Father Scrima. CONTRIBUTION: The (...) article focuses on Father Scrima and argues that this remarkable Romanian theologian is often overlooked. He was gifted with an incredible memory and an outstanding capacity to bring together information from different fields of knowledge - the so-called classical culture - with universal cultural elements, patterns, traits or institutions that are common to all human cultures worldwide, presenting them in a theological interpretation. (shrink)

Die Präsentation versucht, die Frage nach dem Verhältnis von Denken und Realität im gegenwärtigen technisch-technologischen entstehenden Vergehen. Verborgen damit sind alle grundlegenden philosophischen Fragen verbunden, und vor allem die Frage nach der Möglichkeit, „von“ oder „jenseits“ der entstehenden-vergehenden Realität zu denken. Die zeitgenössische Debatte kehrt damit zum transzendental-immanenten Charakter der Meinung zurück, die trotz der neu entstandenen/vergangenen Situation, als Frage möglicher Begründung des philosophischen Wissens man mit seinen traditionellen Formen und Leistungsweisen vergleichen kann. Das Feld dieses Tanzes ist eine neue (...) „Höhlenwand“, die in ihrer kraftvollen Darbietung die Technik und die Technologie inszenieren. (shrink)

This exposition attempts to explore the question of the relationship between thinking and reality in the current technico-technological disappearance-in-appearance. All fundamental philosophical questions are covertly related with it, and above all the question of the possibility of thinking?from? or?beyond? the reality which appears/disappears. The contemporary debate thus returns to the transcendent-immanent character of the thought which, as a question of possible justification of philosophical knowledge, can be compared with its traditional forms and modes of execution in spite of the new (...) situation in its appearance. The field of this dance is a new?cave wall? that stages technics and technology in their powerful performance. nema. (shrink)

The paper examines the meaning of a Hegelian expression: “the ascension of the human spirit to God”, which was formulated in the philosopher’s 1829 summer course dedicated to the proofs of God’s existence. We argue that the Hegelian formula describes a double movement: the first one refers to the departure of thinking from the Phenomenon and its arrival to the Ideal, and the second one describes the opposite movement, in which thinking crosses the barrier between the Ideal and the Phenomenon.

_Reading Proclus and the_ Book of Causes: _Western Scholarly Networks and Debates, Volume 1_ provides a fresh account, based on previously unknown documents, of the diffusion of Hellenic and Islamic thought in the Latin West (12th -16th centuries).

Background Only a few studies have been conducted to assess physicians’ knowledge of legal standards. Nevertheless, prior research has demonstrated a dearth of medical law knowledge. Our study explored physicians’ awareness of legal provisions concerning informed consent and confidentiality, which are essential components of the physician-patient relationship of trust. -/- Methods A cross-sectional study assessed attending physicians’ legal knowledge of informed consent and confidentiality regulations. The study was conducted in nine hospitals in Dolj County, Romania. Physicians were given a questionnaire (...) with ten scenarios and instructed to select the response that best reflected their practice. We assessed the responses of physicians who claimed their practice to be entirely legal. Their legal knowledge was evaluated by comparing their answers to applicable laws. We also calculated a score for the physicians who admitted to committing a legal breach. -/- Results Of the 305 respondents, 275 declared they never committed any law violation. However, their median correct answer score was 5.35 ± 1.66 out of 10. The specialty was the strongest predictor of legal knowledge, with emergency physicians rating the lowest and non-surgical physicians scoring the highest. Physicians who worked in both private and public sectors were better knowledgeable about legal issues than those who worked exclusively in the public sector. Results indicate that physicians are aware of the patient’s right to informed consent but lack comprehensive understanding. While most physicians correctly answered simple questions, only a tiny minority identified the correct solution when confronted with ethical dilemmas. The physicians who acknowledged breaching the law, on the other hand, had a slightly higher knowledge score at 5.45 ± 2.18. -/- Conclusion Legal compliance remains relatively low due to insufficient legal awareness. Physicians display limited awareness of legal requirements governing patient autonomy, confidentiality, and access to health data. Law should be taught in all medical schools, including undergraduate programs, to increase physicians’ legal knowledge and compliance. (shrink)

One of the most important texts in the history of medieval philosophy, the Book of Causes was composed in Baghdad in the 9th century mainly from the Arabic translations of Proclus' Elements of Theology. In the 12th century, it was translated from Arabic into Latin, but its importance in the Latin tradition was not properly studied until now, because only 6 commentaries on it were known. Our exceptional discovery of over 70 unpublished Latin commentaries mainly on the Book of Causes, (...) but also on the Elements of Theology, prove, for the first time, that the two texts where widely disseminated and commented on throughout many European universities (Paris, Oxford, Erfurt, Krakow, Prague), from the 13th to the 16th century. These two volumes provide 11 editions (partial or complete) of the newly-discovered commentaries, and yields, through historical and philosophical analyses, new and essential insights into the influence of Greek and Islamic Neoplatonism in the Latin philosophical traditions."--P. [4] of cover. (shrink)

In this interview, Philip Mirowski, a foremost economic historian and philosopher of economic thought, discusses his research into the history of economics along with its complex relationship to the natural sciences and the recent rise of neoliberalism. The conversation starts by focusing on his early work on the birth of neoclassical economics as an imitation of modern physics via energetic metaphors. We also discuss the subsequent impact of the computer metaphor and its influence on post-Second World War economic theory. Some (...) of the most important aspects of the informational turn in economics are discussed, such as the understanding of the market processes as a form of computation and the shift from a concern with the nature of the individual agent to the institutional framework of markets. This inevitably leads us to Mirowski’s recent work, where he takes the informational turn in economics to its ultimate conclusions, arguing for an algorithmic understanding of markets. He calls this a theory of markomata, or a computational evolutionary economics. Finally, the discussion addresses the interdependencies between the general understanding of markets as superior information processors, the rise of neoliberalism and the recent financial crisis. (shrink)

U ovom radu pokusacemo da ponudimo opstiji nacrt za razmatranje odnosa izmedju toga kako se na pitanje religijske tolerancije gleda u dva dokumenta koja hriscanska i islamska religijska tradicija priznaju i slave. Rec je o Milanskom ediktu i o Ustavu Medine. Ovi dokumenti su za svoje vreme bili revolucionarni. Medjutim, sami ovi dokumenti, kao i religijska ucenja, na kojima su oni zasnovani, ne mogu biti merilo za uredjivanje odnosa u nase vreme. Oni su izlozeni u pojmovnom okviru i u vrednosnom (...) sistemu koji je vladao u doba kada su ta ucenja i ti dokumenti nastali. Mnogi odnosi koji su tada postojali, danas ne postoje. Na primer, u Milanskom ediktu afirmise se opste pravo na religiju, a u Ustavu Medine uzajamna tolerancija avramovskih monoteistickih religija, dok se osobe koje danas nazivamo ateistima ili agnosticima uopste pominju. (shrink)